105Observations
Teaching
3
Day of Midian
Fuel for the Fire…
No review of the brilliant and inspiring prophecy in Yasha’yah | Isaiah 9:1-8 is complete without a proper assessment of why it was preceded by a reference to Madyn | Midian and the obliteration of militaries. Not only does Madyn help set the scene, but the extermination of armies sets the timing, indicating that aspects of the prophecy pertain to the Messiah’s glorious return. It is what he has done prior to his arrival that makes him the ultimate gift.
As we recall, Yahowah inspired Yasha’yah to write…
“And (wa – then) as in the day (ka yowm – comparable to the time) of Midyn | of Questions Regarding Judgment (Midyn – Midian, quarrelsome discord and strife based upon variant alterations and modifications, conflicting interests and contentiousness, or the exercise of good judgment leading to resolving a dispute; a compound of my – pondering the who, what, why, where, when, and how of dyn – the kind of thinking which leads to either vindication or contentious arguments depending upon the judgment of the one pleading the case), (Yasha’yah 9:4) surely since (ky – indeed by contrast because) every (kol) boot (sa’own – sandal of a soldier; from sa’an – the treading and trampling feet of warriors) of marching armies (sa’an – of militaries on the move who tread and tramp upon) is part of the commotion and clamor of battle (ba ra’ash – the riotous discordant sounds of chaos, the staccato percussion of weapons and the rumbling earthquake of trembling of those doing the fighting and the shuddering and fearful response of those 106seeking to defend themselves) and since (wa) the attire (simlah – the cloaks, clothing, and garments) is befouled by wallowing (galal – made filthy dirty by rolling) in blood (ba dam), they will come to exist as (wa hayah la – they will be) fuel (ma’akoleth – that which is consumed and destroyed; from ‘akal – to be devoured, eaten up and devastated) to be burned up (saraphah – thoroughly kindled and combusted) in the fire of blazing light and radiant energy (‘eth – bright and glowing illumination).” (Yasha’yah / Liberation and Salvation are from Yah / Isaiah 9:5)
Since Yahowah did not incinerate the Madyn military at any time in our past, and He is not scheduled to exterminate every soldier until His return ten years from now, we are left peering into history to ascertain a modern incarnation of the Day of Midian.
Obviously, there is far more to Madyn | Midian than just the battle presented in Shaphat | Judges 6 and 7. Our understanding, therefore, builds upon the realization that its root, dyn often appears in parallel with “shaphat – to decide by being discerning.” It is twice used in conjunction with mishpat, making midyn somewhat equivalent in meaning. Therefore, Midyn | Midian encourages us to think.
As for the land of Midyn, it is first mentioned in Shemowth / Names 2:15. Moseh fled to this place as an act of conscience. He demonstrated himself worthy by having walked away from a leadership position within the dictatorial government of Mitsraym / Egypt, which was overwhelmingly religious, aggressively militant, and oppressive in its imposition of a caste system. As such, his sojourn to Midyn is symbolic of dissociating ourselves from these same corrosive institutions today. It is a call for God’s people to walk away from the modern manifestations of religious, political, and geographic Babylon: Judaism, Christianity, and Islam, Europe and the 107United States, as well as from military and economic engagements in the Middle East.
Had ‘Abraham not left Babylon, God would not have led him to the Promised Land. Had the Children of Yisra’el not left Mitsraym, Yahowah would not have led them back to Yisra’el by way of Midyn. Similarly, the Jews who remain bound to their religion, political party, or place within a foreign land will be excluded from the remnant who witness Yahowah’s return with King Dowd.
When Yahowah sought to honor His Covenant promises, He found Moseh in Madyn | Midian. He was an odd choice from a worldly perspective. He had left Egypt, where he lived like royalty. The Hebrew slaves, for whom he had risked everything to save from the oppressive regime, rather than show their appreciation for his sacrifice, turned against him. It would be a harbinger of the relationship between Yahowah and Yisra’el.
And yet, Almighty God would use this extraordinary man to convey His name and word to the world, and to save the Children of Yisra’el, over a million of them, from religious and political bondage in the process.
Today, the need is not nearly as dire. His people are not slaves. God’s testimony is readily available. No plagues, miracles, or dramatic showdowns are required. There is no need to endure forty years herding hundreds of thousands of bickering children through the desert or hear them complain about manna. Since Yahowah’s Towrah has been revealed, all we have to do is listen to what He has already said. Nothing needs to be added, just translated and contemplated. Yahowah hasn’t changed, nor has His message. And the tools at our disposal today are infinitely superior.
Therefore, knowing what we are leaving, and why, is nearly as vital as realizing where we are going. To appreciate this, it is important to recognize that Mount 108Choreb / Horeb is in Midyn. It was the first point of safety after fleeing Mitsraym. It is the place where the Towrah was revealed. Midyn was the last place Yisra’el listened directly to Yahowah. Prior to this time, it was in Midyn / Midian that Moseh first came to gather and shepherd sheep. It is where Yahowah reached out to him and asked him to help liberate His people. There is no better place or preparation for serving Yahowah’s children.
It was in Midyn that Moseh was welcomed as if he were a Gentile. After he and his Midian wife gave birth to their first son, Gershowm, Moseh said, “I have been a sojourner in a foreign land.” (Shemowth / Names 2:22) Indeed, every Gentile adopted into the Covenant immediately comes to realize that this also applies to them.
Moseh is among the greatest men who ever lived. He showed great courage, character, and compassion in opposing the religious and political establishment which had made life so degrading for everyone apart from the pharaoh’s family and his priests. It would be predictive of what the Roman Church would do to Jews and their own throughout Europe. As a Yisra’elite among Gentiles, Moseh witnessed how cruel men become when they are molded by their nation. He also experienced just how unappreciative and disloyal the Yisra’elites can be. But then in Midyn, he also saw that an individual gowy can be moral and welcoming.
While those experiences forged Moseh’s character, there is no denying that he was an eighty-year-old man with a speech impediment. He was out tending sheep in a God-forsaken corner of the Arabian Desert when Almighty God chose this lone individual to emancipate, enlighten, and enrich His people.
The Yatsa’ | Exodus from Mitsraym actually began in Midyn | Midian. Subsequently, the people’s return to the Promised Land was made possible by what transpired in 109this place where Yahowah introduced Himself and revealed the Towrah…
“Moseh was (wa Mosheh hayah – the One who Draws Out existed) shepherding (ra’ah – leading, protecting, guiding, and nourishing) the flock (‘eth tso’n – the sheep) of his father-in-law (chothen huw’), Yithrow (Yithrow – the Remnant; from yathar – to remain), the Midyan priest (kohen Midyn – one who ministers to the Contentious). He led (nahag – he guided) his sheep (ha tso’n huw’ – his flock) to the end (‘achar – to the conclusion of spacetime, the last and hindermost part) of the desert wilderness (ha midbar – of barren wasteland where the word is questioned; from my – to ponder the implications and dabar – the word which is spoken) and came to (bow’ ‘el – he arrived at) Choreb (Choreb – knife’s edge, a sharp sword which cuts and separates), the mountain (har) of the Almighty (ha ‘elohym). (Shemowth / Names / Exodus 3:1)
And the Spiritual Messenger (wa mal’ak – the heavenly envoy, representative, and ambassador) of Yahowah (Yahowah – the proper pronunciation of YaHoWaH, our ‘elowah – God as directed in His ToWRaH – teaching regarding His HaYaH – existence and our ShaLoWM – restoration) appeared (ra’ah – became visible and was shown) to him (‘el huw’) by means of (ba – in and with) flaming (labah – a spear of burning, the sharpened tip of a point of; from lahab – a gleaming blade of a sword of) fire (‘esh – radiant heat and light) from the midst (min tawek – out of the center or middle) of the rocky crag (seneh – a high and shimmering rocky cliff).
He looked (ra’ah – he was observant) and beheld (hineh – paid close attention, noticing) that the rocky summit (ha seneh – the high and sharp crag) was ablaze (ba’ar – kindled and illuminated) with the fire (ba ha ‘esh – with the blazing light) but the crag (wa ha seneh – the high cliff of the shimmering rocky place) was not 110consumed (‘ayn huw’ ‘akal – it was not eaten away or destroyed).” (Shemowth / Names / Exodus 3:2)
Sanah, “thorny shrub or prickly bush,” and seneh, “high rocky place” and “elevated and shining crag or cliff,” are indistinguishable in the Hebrew text. However, like many who have searched maps of the land of Midian and have examined pictures taken in the region, I have seen the burnt rocky heights of Mount Choreb. And since this is the Mountain of God and Yahowah is the “Rock of our Salvation,” I would opt for “shimmering high rocky crag” over “thorny bush” on this day and any day. Moreover, the spectacle was magnificent, making a crag a more reasonable venue than a shrub.
“Moseh said (wa Mosheh ‘amar), ‘I want to (na’ – it is my desire to urgently) change direction and go (suwr – alter my orientation and take off toward) to witness (wa ra’ah – to see and consider, observing) this phenomenally massive sight (‘eth ha mar’eth – this enormous spectacle; from mah – to question the implications of ra’ah – that which can be seen, inspected, and considered) which is so enormous, extensive, and intense (ha gadowl ha zeh – which is so powerful, elevated, and majestic; from gadal – growing, magnifying, empowering, vital, and amplifying).
But how and why (maduwa’ – what is the reason or cause)? There is nothing to burn (lo’ ba’ar – there is no cause for a fire and nothing to consume) on the high, shimmering, rocky crag (ha seneh)?’ (Shemowth / Names / Exodus 3:3)
When (wa) Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – Almighty God) saw (ra’ah – noticed) that indeed (ky) he changed direction to draw near and see (suwr la ra’ah – he altered his orientation to take off toward and approach what he was witnessing), 111God called out to him, inviting him to meet with Him (wa qara’ ‘el huw’ ‘elohym – the Almighty summoned him to welcome him) from (min – out of) the midst (tawek – middle or center) of the rocky heights (seneh – the high and shimmering crag).
He said (wa ‘amar – He announced and proclaimed), ‘Moseh, Moseh (Mosheh Mosheh – one who was drawn out and who will draw out; from mashah – to draw out)!’
And so, he responded and said (‘amar – he answered), ‘Look now and see, here I am (hineh ‘any – behold, notice that I am here).’” (Shemowth / Names / Exodus 3:4)
Qara’ serves as the basis of Miqra’, which in the plural represents the seven annual Miqra’ey | Invitations to be Called Out and Meet. It is the first word Yahowah spoke to Moseh. Qara’ would define his mission and their relationship.
Moseh was slow in speech, not deaf, so there is a reason Yahowah repeated his name. I suspect that it was to draw our attention to the mission he was about to undertake which was to draw the Children of Yisra’el out of Mitsraym.
God can manifest Himself in any form He chooses, but light, which is eternal in time, enlightening, and empowering, is His favorite. However, we mortals can only come so close to this much energy without the source of life becoming too intense for us in our present state.
Following qara’, there are different ways to translate the Hebrew letters, Aleph-Lamed (אַל). They can convey ‘el | God, ‘el | power, ‘el | to or toward, ‘al | Almighty, or ‘al | not, nothing, or none.
So it is either: “And He said (wa ‘amar), ‘do not (‘al – do not be negated, reduced to nothing by the intensity of the powerful physical force) come near (qarab – approach 112by getting closer to) this place (halom – in proximity to here)…’” Or: “Then (wa) God (‘el – the Almighty) said (‘amar), ‘Approach and draw near (qarab – be present next to) this place (halom – in close proximity)…’”
The first rendition, while consistent with almost all English translations, does not work in this context because the last speaker was Moseh, and this is clearly God speaking to him. Therefore, ‘el reveals the change of voice from man to God. Moreover, in His last statement, “wa qara’ ‘el huw’ ‘elohym – God called out to him, inviting him to meet with Him.” The Almighty was summoning Moseh into His presence and welcoming him. Qarab not only means “to approach and draw near,” it is something Yahowah asks of us during the celebration of the Miqra’ey. Additionally, halom speaks of “being in close proximity.”
Further, not only would it have been inconsistent with Yahowah’s purpose to send Moseh away since He intended to spend eternity with him, Moseh would spend 40 days and nights with Yahowah on Mount Choreb upon his return to this place. God was there to introduce Himself and meet with Moseh. They would become inseparable.
My conclusions also resolve the issue with the “na’al – sandals.” Why take them off if he was being sent away? How would the ground away from God be special?
Even if we were intent on leaving Aleph-Lamed as ‘al rather than ‘el, God could have been saying that, in spite of the evidence to the contrary, “you will not be negated and thus reduced to nothing by the intensity of this powerful force” by approaching.
All things considered, I think this is correct…
“Then (wa) God, Almighty (‘el) said (‘amar), ‘Approach and draw near (qarab – be present next to) this place (halom – in close proximity).
113Take off (nashal – slip off and remove, loosen and detach) your (‘atah) sandals (na’al – shoes) from upon (min ‘al) your feet (regel ‘atah) because (ky – for the reason that truly) this place (ha maqowm – this home, dwelling, office, and source of direction in life; from ma – to ponder the implications of quwm – rising up and taking a stand, being upright and empowered, to be established and confirmed) which, to show the benefits of the relationship (‘asher – which, to reveal the correct path to get the most out of life), you are standing (‘amad – present, remaining and enduring) upon (‘al), it is set apart and special (huw’ qodesh – it is separated from that which is common and ordinary, unlike that which is corrupted by humanity) ground (‘adamah – soil).’” (Shemowth / Names / Exodus 3:5)
Yahowah wants us to approach Him and to be comfortable around Him. Therefore, God said, “slip off your sandals as if this place were your home.”
Mount Choreb, the Mountain of God, was chosen because it had not been contaminated by men. It was still special and set apart, and could serve as Yahowah’s “maqowm – office, the place where He would provide directions for life.” And that instruction would include being “quwm – upright” in His presence, not bowed down, while ready and willing to “quwm – take a stand” against that which is common and corrupt.
Everything important to God and essential for us is “qodesh – set apart.” If something is ordinary or popular, it is not of God.
“He said (wa ‘amar – He continued by communicating), ‘I am (‘any) the God (‘elohym) of your fathers (‘ab ‘atah), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob).’”
114Yahowah just affirmed that He is the God of the Covenant with Yisra’el. Had he wanted to convey something different, He could have left it at, “‘any ‘elohym – I am God.” But He didn’t. It is, therefore, essential that we recognize the implications. The beneficiaries of the Covenant with ‘Abraham and the descendants of Ya’aqob, who became Yisra’el, matter most to Yahowah. They are His people. And that is why He was in this place meeting with Moseh – a Yisra’elite from the tribe of Lowy.
All of this must have been a bit overwhelming…
“So (wa), Moseh (Mosheh – One who Draws Out) concealed (sathar – hid) his face (paneh huw’ – his presence), because (ky) he was awestruck (yare’ – he was respectful and a bit too intimidated) from (min – as a result of) looking at (nabat ‘el – gazing upon, having such high regard for, and caring about) the Almighty (ha ‘elohym – the Mighty One).” (Shemowth / Names / Exodus 3:6)
In His office on Mount Choreb, Yahowah got down to business. He laid it on the line, telling Moseh what he already knew.
“Then (wa) Yahowah (Yahowah – a transliteration of , our ‘elowah – God as directed in His towrah – teaching regarding His hayah – existence) said (‘amar – expressed by conveying), ‘I have witnessed and surely seen (ra’ah ra’ah – I have observed and perceived, inspected and understand) the oppression and persecution (‘ony – affliction and suffering, the harassment, poverty, misery, and humiliation) of My people (‘am ‘any – people) who are in (‘asher ba – who need to be led along the correct path to the benefits of relationship) the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation, the cruelty experienced in Egypt where the people are confined and restricted by religious and political persecution; plural of matsowr – to be 115delineated as a foe and besieged during a time of testing and tribulation, from tsuwr – to be bound and confined by an adversary, assaulted, shut up, and enclosed in a concentration camp by those showing great hostility, and metsar – to be aware of a state of troubling hardship and persecution during imposition of anguishing distress).
And I have heard (wa shama’) their cry of distress (tse’aqah huw’ – their painful and despairing wailing, even the summons they are screaming) because of (min) the presence (paneh) of their oppressive taskmasters who are exploiting them (nagas hem – the tyrannical rulers who are manipulating and abusing them).
Indeed (ky), I recognize and personally know (yada’ ‘eth – I am aware of, acknowledge, and I am familiar with) their pain and suffering (mak’ob hem – their sorrow and grief, emotional and mental anguish and physical pain).’” (Shemowth / Names / Exodus 3:7)
Yahowah chose Moseh because he was the only man on Earth who had witnessed what Yahowah had seen and agreed with God’s assessment. There would be a lot that Yahowah would have to teach Moseh for him to prevail, but when it came to the negative implications of religion, government, and caste-system economics, they were already of one accord.
Yahowah despises religion and politics because they are used to “‘ony – oppress and persecute” others, “afflicting them and causing many to suffer.” Man impoverishes while God seeks to enrich. With man, there is misery, but with God, mercy.
Yahowah was sharing some of the most telling words in the Hebrew language to convey His dismay with the consequence of human “oppression and persecution.” He does not want His people victimized. Religion deceives and debilitates while governments limit freedoms and control access to information.
116God was familiar with the anguish His people were suffering because He would endure the agony of witnessing His beloved Son being tortured by the most ruthless empire during Passover. He would suffer as His Son carried his people’s religious and political guilt into She’owl to remove this fungus during UnYeasted Bread.
“‘So (wa), I have descended (yarad – I have come down and have diminished this aspect of Myself) to deliver them (la natsal hem – to defend and spare them, rescuing and saving them by snatching them away) from (min) the influence (yad – the hand, power, and control) of Mitsraym | the Crucibles of Political and Religious Oppression (Mitsraym – the cauldrons of persecution and cruelty), and to lift them out of (wa la ‘alah hem min – to carry them away from) that land (ha ‘erets hy’ – that realm and nation) to (‘el) a good (towb – prosperous and beautiful, pleasing and agreeable, productive and beneficial) Land (‘erets – realm), a spacious land (rachab ‘el ‘erets – roomy and agreeable place) flowing with (zuwb – abundant in) milk (chalab) and honey (wa dabash), to the place (‘el maqowm) of the Canaanite (ha Kana’any – those who will be subdued), the Hittite (wa ha Chity – the shattered and broken), the Perizzite (wa ha Parizy – the overly open), the Amorites (wa ha ‘Emory – the boastful), the Hivite (wa ha Chiwy – the declarative), and the Jebusites (wa ha Yebuwsy – the rejected).’” (Shemowth / Names / Exodus 3:8)
This would be a rescue mission. Yahowah was committed to lifting His people out of man’s stifling influence. And God was offering to take them to a very good place.
What follows is repeated so that we do not miss God’s overt disapproval of human political and religious schemes. They usurp liberty and constrain freewill. Yahowah’s solution, which is emancipating and uplifting, is the antithesis of man’s program.
117“‘And so, now, at this time (wa ‘atah), it is My desire that you choose to go, electing to walk as an expression of My will (halak – let’s go (qal imperative paragogic cohortative – genuinely travel within the relationship of your own volition, while also emphatically expressing My desire)).
I will send you out (shalach ‘atah – I am dispatching and extending you, sending you off) to Pharaoh (‘el Phar’oah) to bring out (yatsa’) My people (‘am ‘any – My family), the Children of Yisra’el (Beny Yisra’el – sons who engage and endure with God), from (min) the Crucibles of Oppression (Mitsraym – the cauldrons of religious and governmental, military and economic subjugation).’” (Shemowth / Names / Exodus 3:10)
In Hebrew, moods speak volumes. This is one of the rare occasions where a verb is subject to volition in the first and second person. The cohortative and imperative reveal that, while this mission was subject to freewill, meaning Moseh was being given a choice, not an order, it also conveyed the desire of God.
Everyone who has served the Almighty will empathize with Moseh. I have often asked the same question regarding my role in sharing what God revealed through His prophets, and through Moseh in particular. Surely, God could find someone better…
“But (wa) Moseh (Mosheh) said to the Almighty (‘el ha ‘elohym), ‘Who (my) am I (‘anoky) that (ky) I should go (halak – I should walk) to (‘el) Pharaoh (Phar’oah) and actually (ky) bring out (yatsa’ – deliver) the Children of Yisra’el (‘eth Beny Yisra’el) from (min) the Crucibles of Oppression (Mitsraym)?’” (Shemowth / Names / Exodus 3:11)
Having lived in and subsequently left Mitsraym, Moseh was the only qualified and available person to perform this mission. Yes, he was really old and had a 118speech impediment. He had brazenly defied the laws of the land and as a result, had a death sentence hanging over his head. But none of that mattered. God does not work alone, and His criteria are considerably different than ours.
Even if bolstered by the entire Midyan community, Moseh recognized that he was wholly inadequate. His self-assessment, along with his appreciation for how the imposition of religious, political, and economic tyranny had led to the plight of his people, made the aging liberator an ideal implement. And he had character too – demonstrating that he was ready to risk his own life to protect the oppressed.
In Moseh’s case, he wasn’t just the best choice, there simply were no other options. God told us as much when He explained why Moseh had left Mitsraym. Therefore, we can learn from, but we ought not argue with, Yahowah’s rationale. It would not be the first or the last time Yahowah would engage with someone emerging from a similar situation.
This also suggests why, after working with some 40 receptive Yisra’elites, each of whom God inspired as prophets, Yahowah chose a gowy to share these insights. Obviously, since that time, there have been thousands of scholars and theologians better educated and equipped by academia to perform this mission of calling His people out of Babylon by more accurately and completely presenting His testimony to His people. But among the few who may have walked away from the liberalization of academia and the arcane nature of Judaism, there were none who were willing to listen to Yahowah and then engage.
Others were not considered for a host of reasons – all of which are worth considering. First, theologians with Ph.D.’s in biblical languages are engrossed in religion and earn a living from it. By definition, they are not liberated from this plague – as is required by God.
119Second, for a scholar to maintain a standing in academia, they must ultimately profess what God detests – a politically correct, inclusive, multicultural, and exceedingly liberal agenda. They cannot serve as witnesses because Yahowah’s words are in conflict with their indoctrination. Simply stated, theologians and scholars cannot do as God requests without undermining their careers and standing in their religious and academic communities.
Third, there is the tendency for the acclaimed and credentialed to remain self-reliant and entrenched. They are far less likely to rely upon God. Yahowah works with us by enlightening and empowering those who are open and receptive – rather than those who are out to make a mark for themselves and earn tenure by publishing what their institution deems appropriate.
With the distortions promoted by Progressives throughout politics, academia, and the media, and with rampant Anti-Semitism, Cancel Culture, Critical Race Theory, Black Lives Matter, Multiculturalism, Feminism, Non-Binary Genders, Misandry, Democratic Socialism, LGBTQIA+, SWERFs, TERFs, and being Woke, I long for the time when the relative stupidity of Political Correctness was the extent of our issues. Ahead of his time, in 1984, George Orwell wrote: “Every record has been destroyed or falsified, every book rewritten, every picture has been repainted, every statue and street building has been renamed, every date has been altered. And that process is continuing day by day and minute by minute. History has stopped. Nothing exists except an endless present in which the Party is always right.”
It is the willingness to bow to the revisionist mandates of the politicized left along with the madness of the religious right that narrowed the field, such that Yahowah was left with a lone flawed, but serviceable, gowy. God affirms; He does not replace or revise.
120While I had previously assumed that I was offered the job per defaltam, having studied Yahowah’s preferences, it appears that I possessed attributes Yahowah wanted to exploit. I had met His prerequisite for engagement because, like Moseh, I had experienced and rejected religion and politics prior to my calling.
Such inquiry and introspection, even curiosity, are essential components of our interaction and communication with God. We should question everything and strive to appreciate why the narratives that comprise the Towrah and Prophets have been provided. Our goal ought to be to understand the insights and lessons which can be deduced from every discussion and then ascertain how they apply to our lives and to those of God’s people.
Considering the Speaker, this assurance should have been sufficient…
“So then, He responded (wa ‘amar – He promised), ‘It is because (ky – be assured), I will be (‘ehayah – I was, I am, and I always will be (qal imperfect – actually and literally on an ongoing basis I will continue to exist)) with (‘im – alongside and in association with, in an interactive relationship beside) you (‘atah).’” (Shemowth / Names / Exodus 3:12)
I cannot help but laugh. Even in this most telling of passages, Yahowah has inserted something I find funny, especially in light of my personal inadequacies. While the primary meaning of ‘im is as I have rendered it, “with, alongside, near, and in an associated interactive relationship,” it also means “in spite of,” which I take to mean: God will complete His mission in spite of Moseh’s failings…or yours, or mine. It is something I have long known, but it is nice to see it in writing, nonetheless.
Yahowah prefers to do things, especially the big things, with us and through us, rather than alone. Sure, He could have blasted the Egyptians and then paved a yellow-121brick road for His people to follow home. But instead, He went with Moseh. He could have fulfilled the Miqra’ey which played such an important part in this Exodus alone as well, but it would have been exceedingly awkward and inconsistent for Him to have done so. And that is why God collaborated with Dowd.
The Almighty could have written His Word on an enormous tablet and held it up in the sky. Thereafter, He could have deployed a mal’ak to scribe a Word.doc on a universal hard drive, putting it on the internet for all to see. But that isn’t His style, and it is in conflict with His purpose.
In spite of our issues and limitations, God enjoys our company. It is, after all, the reason we exist.
“‘And this (wa zeh) is your sign (la ‘atah ha ‘owth –the signal and symbol, the illustration for you) that indeed (ky) I, Myself, have sent you (‘anoky shalach ‘atah – I have dispatched you, reaching out through you).
When (ba) you come out (yatsa’ ‘atah – you deliver, coming forth) with the people (‘eth ha ‘am) from (min – from) the Crucibles of Egyptian Oppression (Mitsraym), you will work with (‘abad ‘eth – you will productively engage on behalf of (qal imperfect paragogic nun – you will actually and literally with ongoing implications throughout time do the will of)) God (ha ‘elohym) upon (‘al) this very mountain (ha har ha zeh).’” (Shemowth / Names / Exodus 3:12)
Every word of this speaks to us and is especially relevant to the fate of Yahuwdym, both in our immediate past and near future. It is “so Yah,” and yet so contrary to what men would do. God didn’t deploy an army, didn’t dispatch a navy, didn’t send in His vast array of spiritual envoys, didn’t deploy diplomats to negotiate a treaty, didn’t flash a mountain of gold before those He knew coveted it, and He didn’t engage an imposing, articulate, 122charismatic, influential, or prestigious individual but instead solicited the help of an aging, broken-down retiree with a rap sheet and scandalous reputation to liberate His children from religious and governmental influences in the most powerful nation on Earth.
In light of this, why would we expect God to change tactics at this late date? Why solicit the assistance of more than one individual – which would require them to compete for Yisra’el’s attention? Why choose someone with impressive credentials when God is able to supply whatever is required and in the process, demonstrate His involvement?
Wouldn’t it make sense to work beside someone with a similar attitude, in a similar situation, with similar experiences when this formula clearly works? Why confuse everyone by altering the approach at this time? When being consistent is the hallmark of His reliability, why change?
Obviously, an old tool will do. Once Yahowah straightens it out a bit, knocks off some of the dust, repairs a few dents, and wrestles it free of the influence of others, liberating it from working elsewhere, He can put it to use in a productive way.
We turned to this review of Shemowth / Names because we were searching to understand the Madyn | Midian reference in Yasha’yah 9:5. Little did we expect that it would shed some interesting light on why a lone retired gowy may have been called to serve God’s children.
Keep in mind, we have derived all of this by thinking our way through this preamble to the Exodus. God did not specify a single reason for having chosen Moseh. And even this is analogous to how Yahowah is using us today – although our message is just one of clarification and correction. Nonetheless, we similarly lack qualifications. But in the end, only two things matter: God’s relationship 123with us and our dedication to working with Him to share His Word.
Even if deduced rather than stated, it is obvious that Yahowah wanted to engage with someone who knew the Egyptians, their politics, religion, military, and economic system. Having experienced these things from the inside, and having left them because he disliked them, made Moseh especially effective while sparing God the ordeal of having to explain why He was so opposed to their ways. And I suspect that it humored the Almighty to communicate His name and word through an individual with questionable diction.
Having left my work, religion, patriotism, and politics behind, to some extent, I see myself in Moseh’s shadow. Without Him having to tell me, I understand Yahowah’s aversion to these things. His position resonates with me as I’m sure it did with Moseh. And while I wasn’t afforded the opportunity to climb the desolate crags of Choreb, there wasn’t any reason to do so now that we find Yahowah ready and willing to talk to us through the words of the Towrah revealed upon this mountain.
While it was an individual calling, Moseh would not work alone. ‘Aharown would join him as would others. In my case, it was Joe as my brilliant partner, Dr. Jeff as my devoted brother, James as my initial cohost, the irreplaceable Jacki as our publicist, Kirk as my devoted artistic friend, David as our marvelous webmaster, Mike as our fact-checker, JK, Molly, and Todd as editors, Dee managing our media outreach, and especially Leah as my Yahuwdy wife who became the most inspirational and supportive of all. In addition, I have enjoyed Yahowah’s sponsorship, Yasha’yah’s endorsement, the inspiration of the Seven Spirits of Yahowah standing behind each word, with countless mal’ak serving to create a stress-free zone to advance the mission of calling Yisra’el and Yahuwdym Home.
124The affirmation that God was going to accompany Moseh on this mission was evidently good enough for the reluctant liberator, as it should be for us. Therefore, there was only one thing left that had to be resolved. The Egyptians, like the Canaanites, Hittites, Phoenicians, Minoans, Carthaginians, Babylonians, and Assyrians, had a plethora of gods – all of which had names. Moseh knew the first question that he would be asked.
“And (wa) Moseh (Mosheh – One who Draws Out; from mashah – withdraw) said (‘amar) to God (ha ‘elohym – the Almighty), ‘Now look, if (hineh) I go (‘anoky bow’ – I return) to the Children (‘el ben – to the sons) of Yisra’el (Yisra’el – Individuals who Strive and Struggle with the Almighty and those who Engage and Endure with God), and I say (wa ‘amar) to them (la hem), “The God (‘elohym) of your fathers (‘ab ‘atah) sent me out (shalach ‘any – reached out through me) to you (‘el ‘atem), and they ask (wa ‘amar – they question) me (la ‘any), ‘What (mah) is His personal and proper name (shem huw’),’ what (mah) shall I say (‘amar – should I consistently and actually reply (qal imperfect)) to them (‘el hem)?”’” (Shemowth / Names / Exodus 3:13)
It is the most important mission a man or woman can undertake: reaching out to the Children of Yisra’el at God’s behest. It is the most important question a man or woman can ask: what should I tell them is God’s personal and proper name?
Many may seek the will of God for their lives and yet here it is for the accepting. Many declare that they want to know God, and yet here is an engraved invitation.
While Yahowah would give Moseh a direct answer, He did not do so immediately. This is His approach to almost everything. His preference is to teach so that we go beyond knowing to understanding.
125Not willing to invest the time to go to the next step, we humans have come to know many things, but understanding remains elusive. Without the proper perspective, without making the appropriate connections, and without a discriminating filter, too much information can be distracting and disorienting, even misleading. This is the undercurrent supporting religion, politics, patriotism, militarism, and conspiracy. They have some of the ingredients but no recipe, and their cake is half-baked.
Yes, God wants us to know His name. But far more than this, He wants us to understand His name. There was a bigger difference between Amen Ra, Amun, Aten, Horus, Seb, Isis, Osiris, Sobek, et al., and Yahowah than His name. Yahowah is for real. He created man and man created each of these imposters.
By revealing the basis of His name, Yahowah explained its meaning – as well as how to pronounce it.
“So (wa), God (‘elohym) said (‘amar – answered, explaining) to (‘el) Moseh (Mosheh – One who Draws Out), ‘I Am (hayah – I Was, I Exist, and I Always will Be (qal imperfect first-person singular)) showing the way to the benefits of the relationship because (‘asher – leading along the correct path to get the most out of life toward) I Am (hayah – I Was, I Exist, and I Always will Be (qal imperfect first-person singular)).’” (Shemowth / Names / Exodus 3:14 in part)
YaHoWaH is based upon the vowels that comprise the verb, HaYaH. Meaning “to exist,” hayah previews all but one of the four letters in God’s name, even replicating the presentation of the two Heys. The order is different, with the opening Hey moved to the conclusion of His name – which essentially makes Yahowah’s name feminine.
There is only the addition of the Wah in the midst of these letters. And it, as it would transpire, is the most commonly used letter in the Towrah. It also appears as the 126first word in God’s answer. Wa means “and, then, so, in addition to, to increase, to include, and to associate the next in a series of related things.” A wa is about “making connections.” It is by “wa – bringing related things together” – that comprehension becomes possible as we move from knowing to understanding.
Among the foundational words in the Hebrew language, the verb hayah can be translated as “has been, was, am, will be, and become, to exist, to occur, to happen, and to transpire, to take place, come about, and abide.” Hayah appears over 3,500 times in the text of the Towrah and Prophets, almost always in the qal stem, denoting a genuine relationship that should be interpreted literally.
‘Asher is one of the most intriguing words in the Hebrew lexicon. It can be translated as simply as “who, which, with, where, when, or so that,” but it is best understood when rendered as it was in God’s declarative statement. My preference is to translate ‘asher as “to show the steps along the way which lead to the benefits and blessings of the relationship” and as “to guide us along the correct, albeit narrow and restrictive, path to get the most enjoyment out of living an upright life.” As is the case with the wa, ‘asher exists to “establish a relationship between things, making a comparison.” It conveys a “relevant and relative reference,” resulting in a better understanding of Yahowah’s message. ‘Asher can serve as a particle, conjunction, noun, name, and as a verb. ‘Asher is devoted to the relationship, is for our benefit, exists to show the way, and serves as a blessing.
Yahowah’s answer conveys all of the following: “I Exist.” “I was, I am, and I always will be.” “I am God.” “I am responsible for your very existence.” “I am the source of your continued existence.” “I am exactly who I say I am (and not what men say of me).”
127Therefore, by using these words, Yahowah told us: 1) He actually exists, 2) that our continued existence is predicated upon Him, 3) that relationships are of vital interest to Him, and 4) He told us how to pronounce His name (Yahowah from hayah).
“And then (wa – also, in addition), He said (‘amar – He responded and answered, sharing and communicating), ‘Tell this to (koh ‘amar la – this is what you should express in words to (qal imperfect – literally and consistently)) the Children of Yisra’el (Beny Yisra’el – the Descendants who want to Engage and Endure with God), “I Am (‘ehayah – first-person singular of hayah: I Was, I Exist, and I Always will Be) has sent me (shalach ‘any – has at this moment in time reached out with me, dispatching me) to you (‘el ‘atem).”’” (Shemowth / Names / Exodus 3:14)
There is no higher authority or greater calling. The source of our existence, the only God who actually exists, would travel from Mount Choreb in Arabia to the Nile Delta and back again with an eighty-year-old shepherd to rescue His wayward children from the most oppressive empire man had yet conceived. This would be interesting.
It has been said so many times that we can be certain Yahowah wants everyone to know that He was on a mission to liberate His people – the Children of Yisra’el – from institutionalized religious and political persecution. God was not saving Orthodox Jews, faithful Christians, or deadbeat Muslims through their religions but would, instead, mock religion while shattering its controlling consequences. Rather than blessing nations, He would all but destroy one.
God was not issuing commands, delineating a set of laws, or asking anyone to obey Him. He was instead freeing Yisra’el from bondage. And that is a stunning blow to Orthodox Jews, Christians, and Muslims. They have all sought to oppress Yahuwdym, either with their debilitating 128edicts, ruthless persecutions, or genocidal rage. When such institutions stand in direct opposition to Yahowah, we can be assured that God is opposed to them.
Those who promote the myth that God’s name isn’t known, that it isn’t important, and that it cannot and should not be pronounced, stop reading at this point. But God was not finished speaking. Moreover, Shemowth / Names 3:13 and 3:14 are Yahowah’s marvelous way of telling us exactly how to spell and speak His name – even understand His name. ‘Ehayah ‘asher ‘ehayah reveals all we need to know in this regard.
It is with profound frustration that I bring you this next statement. My exasperation is not with God but with His creation. It matters not if you read the KJV, NKJV, IV, NIV, ASB, NASB, ESV, or JPS the error is universal among them. Yahowah answered Moseh’s question directly, providing the prophet and liberator with His personal and proper name, not once, but twice. He even said, “Yahowah will be My name forever, My memorial for all generations.”
And yet, almost every scholar and theologian responsible for crafting a translation, eliminated God’s name and replaced it with Satan’s ambition and title: “LORD.” The single and solitary name capable of saving us from mankind’s religious and political schemes was removed by the people responsible for these plagues.
“And furthermore (wa ‘owd – again and again, repeating Himself beyond what would be expected and to bear witness), God (‘elohym – the Almighty) declared (‘amar – stated and testified, announced and proclaimed, communicated and conveyed (qal imperfect – actually and literally stated with unfolding implications over time)) to (‘el) Moseh (Mosheh – One who Draws Out), ‘You should say (‘amar) this (koh) to (‘el) the Children of Yisra’el (Beny Yisra’el – the Descendants who want to Engage and 129Endure with God), “Yahowah (Yahowah – God’s name transliterated as guided by His towrah – instructions on His hayah – existence and His role in our shalowm – reconciliation as ‘elowah – the Almighty), God (‘elohym) of your fathers (‘ab ‘atem), the God of ‘Abraham (‘elohym ‘Abraham), the God of Yitschaq (‘elohym Yitschaq), and God of Ya’aqob (wa ‘elohym Ya’aqob), has sent me (shalach ‘any) to you (‘el ‘atem).
This (zeh) is My personal and proper name (shem ‘any) forever (la ‘owlam – for all time and throughout eternity). This (wa zeh) is the way I want to be remembered (zeker ‘any – is My symbol, memorial, commemoration, and inheritance right, My sign, signature, and the way I want to be recalled, mentioned, and known, My way of being respected and honored) throughout (la) every generation and dwelling place (dowr dowr – all time).”’” (Shemowth / Names / Exodus 3:15)
Yahowah is God’s name. Yahowah has been and always will be His one and only name. It does not matter who you are, what language you speak, or where you live.
God does care what you call Him. And if you know Him, you refer to Him as Yahowah.
If you are not using Yahowah’s name, God is not listening to you, does not know you, and has no interest in you. Your worship, praise, and prayers are a waste of time and energy.
There is no excuse for not knowing and using Yahowah’s name. You can tell the rabbis who condemn those who celebrate Yahowah’s name to go to Hell (She’owl in Hebrew), which ought not to bother them since they do not think it exists.
As is the case with almost everything Yahowah says and does, and with almost everything experienced by His people, there are multiple fulfillments. This conversation 130occurred and this mission was fulfilled over three thousand four hundred years ago. It was repeated twenty-two years ago, and it will be fulfilled ten years from now upon Yahowah’s return.
Yahowah established the Covenant, doing so with ‘Abraham, Yitschaq, and Ya’aqob. Yahowah liberated His people, doing so with Moseh. God has no other name. The Covenant has no other sponsor. There is no other.
The “LORD” is the title and name of another spirit. The LORD is not God. The LORD is controlling. There is no inheritance right associated with man’s religious deities.
If I told you that my name is “Yada,” and that “Yada” is how I always want to be known, and you ignored my request and called me “Master” instead, I would know several things. First, you do not know me. Second, you do not respect me. And third, you are intent on irritating me. Yahowah is God’s name. The same lessons apply.
My wife and children bear my name because they are part of my family. Our Heavenly Father’s name is Yahowah. For the same reason, His children are Yahuwdym | Related to Yah.
For those who may have fallen victim to the religious lie that “G-d’s name is too sacred to be spoken,” and/or “no one really knows how to pronounce it,” here is some news for you. God just told Moseh to say it.
The four Hebrew letters that comprise Yahowah’s name are not unique. They are ubiquitous throughout the Towrah, and yet no one claims that the Hebrew language is unpronounceable. The fact is, there are five vowels and seventeen consonants in Ancient Hebrew – the language of revelation. Aleph and Ayin are vowels, as are the Yowd , Hey , and Wah .
We know from countless other Hebrew words that a Yowd is pronounced similarly to the letter “Y” in the 131English word “yes.” A Hey is pronounced “ah,” as in hayah – the very basis of Yahowah’s name. We can discern from ToWRaH and ShaLoWM that the Wah conveys the “o” sound in Hebrew.
Therefore, God’s name is YaHoWaH. He has provided us with the proper vocalization. We are without excuse.
Later in Bamidbar / Numbers 25:16-18 and then again in Bamidbar 31:7-9, we learn that what had a promising beginning did not turn out well for the Midianites. Their only role in this story goes well beyond the time that Moseh was living among them when Yahowah solicited his services.
God’s intent has never been to reveal Himself to everyone or to save everyone. Apart from His Chosen People, Yahowah finds most individuals irritating and not worth knowing. I cannot say that I blame Him. And even the Children of Yisra’el had their moments, long periods of time when they were not very appealing.
Rather than try to improve their attitude or alter the behavior of the Madyn, Yahowah ultimately sought to eliminate them as they digressed over time. Once rats have contracted the bubonic plague and are spreading the disease throughout the land, they cannot be reformed. Even if God, Himself, had offered the Midianites a cure for what ailed them, their political and religious leaders would have convinced the people to reject it.
After the rise of Catholicism, if Yahowah were to reconstitute Dowd molecule for molecule exactly as he was during the alleged trial before Pontius Pilot and the Roman establishment, the Church would convict him of heresy for denouncing them in favor of Yahowah and His Towrah. 132These hypocritical and duplicitous men would find a way to blame the Jews for what they had done.
There is nothing Yahowah loathes more than religion. The Midianites were not only religious, but many also acted as missionaries and evangelists who sought to convert Yisra’elites to their religion. And they were evidently successful. The Yisra’elites joined in, celebrating the Lord’s religious holidays, participated in the Feasts of the Lord, worshiped the Lord as the God of Light, and they bowed down to the Lord in Pa’owr at the urging of the Midianite priests.
As a consequence of being religious, Yahowah asked Moseh to execute every Yisra’elite leader in broad daylight before the people. So as a consequence of promoting a religion where the Lord was worshiped as God…
“Yahowah spoke to Moseh, saying, ‘Take an adversarial position to and quarantine (tsarar ‘eth – treat as an enemy, capture, secure, and enclose, be hostile to, oppose, binding up and confining) the Midianites (ha Madynym – to be contentious and fight causing strife) and disable them (wa nakah ‘eth hem – attack them verbally with a heightened appreciation of the irony involved in subjugating them, strike and cripple them, conquer and defeat them, or destroy and kill them (hifil perfect)), (Bamidbar 25:17) for they have been adversaries of yours (ky tsarar hem la ‘atah – because they have been your hostile opponents and enemies, capturing and imprisoning you as your rivals in a constant state of conflict, oppressing and weakening you by continually harassing you) with their cunning deceptions and subtle duplicity (ba nekel hem – with their devious schemes, beguiling dishonesty, wily lies, and skillfully contrived machinations whereby people believe their conniving deceit) with which (‘asher) they have defrauded you (nakal la ‘atem – they have conspired to cheat you, deliberately beguiling you into accepting that which is 133wrong, using guile to cunningly cause you to believe something which is untrue, stealing what is rightfully yours) with regard to the message (‘al dabar – over the statements, words, things spoken, and account) of Pa’owr | the Open and Broad Path (Pa’owr – the Popular and Accommodating Way of the Lord Ba’al, where Satan was worshiped as Light), and as a result of the statements (wa ‘al dabar – because of the matter, words, and message) of Kozby (Kozby – My Lie, My Vain and Disappointing Deception, proven to be a liar), the daughter of the leader (bayth nasy’ – the daughter of the exalted chief) of Midian (Madyn – Contentious).
Their sister (‘achowth hem) was the one slain (ha nakah – struck down and killed) in the day (ba yowm) of the plague (magephah – of the pandemic, destructive, and deadly disease with massive causalities) on account of the words spoken (‘al dabar – as a result of the message conveyed) at Pa’owr | the Open and Broad Path (Pa’owr – the Popular and Accommodating Way of the Lord Ba’al, where Satan was worshiped as Light).’” (Bamidbar / Numbers 25:17-18)
The Midianites would endure the consequence of promoting their religion in proximity to the Children of Yisra’el. And since God does not change, we can be assured that the same fate awaits Christians and Muslims for having practiced and promoted their religions in Yisra’el. Through it all, many Yisra’elites will succumb and die, but there will be those who reject the Lord, and many of those will be spared. Called back into the Promised Land and to the Covenant, they will come to share Yahowah’s aversion to religion.
Moving beyond Moseh’s experiences with the Midianites, we find ourselves leaping forward in time to the Day of Madyn | Midian. Let’s see how this story shapes our understanding of Yasha’yah / Isaiah 9:5, and in the process contemplate why it was mentioned immediately 134prior to one of the Towrah’s most cited prophetic verses. I suspect that it will help us more fully appreciate the purpose of the message presented thereafter.
Recounted in Shaphat / Judges 6 and 7, the events that led up to Yowm Madyn are as compelling as any we have studied thus far. It is yet another episode displaying Yahowah’s overt animosity toward the religion of the Lord | Ba’al and the Mother of God | ‘Asherah. The Madyn religion was extraordinarily similar to that of the Canaanites which we examined from both sides throughout a previous chapter. In fact, any time we find God referred to as “the Lord,” the presence of the Queen of Heaven, Mother of God, and Virgin with Child, the birth, death, and resurrection of the Son of God, and hostility toward Jews, we should recognize that Satan’s fingerprints are all over it.
This time, however, rather than testing the Lord’s ability to kindle a fire amidst some snarky taunts, the Day of Midian played out on a much larger stage. The Midianites and their allies, the menacing Amalekites, were not only destroying the Land, but they were also plaguing her people. If His family were to survive, Yahowah would have to clean house, removing the forerunners to the religions of Christianity and Islam from Yisra’el, along with their hosts – the militant believers.
As we open this curtain, darkness besieged the Land…
“The Children of Yisra’el engaged in things which were contemptible and perverted in the sight of Yahowah. So Yahowah gave them over into the influence of Madyn for seven years. (Shaphat / Decide / Judges 6:1)
The hand of Madyn | Midian overpowered Yisra’el. So as a result of the Midianites, the Children of Yisra’el made dens for themselves in inaccessible and defensive mountainous caves. (Shaphat / Decide / Judges 6:2)
135It came to be that whenever the Yisra’elites planted their crops, the Madynym | Midianites, the ‘Amaleq | Amalekites (Arab descendants of Esau who were the progenitors of Islam), along with the Beny Qedem | Sons of the East (a synonym for Babel | Babylon from Bare’syth 11:2) rose against them. (Shaphat / Decide / Judges 6:3)
They set up military bivouacs in opposition to them, ravaging and ruining the crop, thereby destroying the harvest of the Land as far as ‘Azah | Gaza, leaving nothing to sustain life in Yisra’el, not even for the sheep, cattle, or asses. (Shaphat / Decide / Judges 6:4).
For they ascended with their livestock and their tents, arriving like locusts, both because they were numerous and because their camels were innumerable, entering the Land to corrupt and destroy it. (Shaphat / Decide / Judges 6:5)
Yisra’el was massively impoverished because of the presence of the Madyn, and the Children of Yisra’el cried out to Yahowah.” (Shaphat / Decide / Judges 6:6)
Yisra’el had become an annoyance to Yahowah expressly because they embraced the contemptible perversions of the Madyn – a religion remarkably similar to Christianity. As for the ‘Amaleq, these Arab descendants of Esau were the jihadists of their day, making them the forerunners of what we know today as Islam. This would be a referendum, not only on the propensity of the world’s most popular religions to ravage God’s people, but also of God’s animosity toward them.
If the Children of Yisra’el were to survive, this allied religious, political, military, and economic assault would require Divine intervention. God would have to clean His own House. But why and how He would do so, and for whom, is the reason the Day of Midian was woven into Yasha’yah’s prophecy.
136God does not act in a vacuum. There is always a reason for His actions – especially when the consequence is the obliteration of every soldier on Earth. It would not be the first time. Egypt paid a price for the nation’s religious, political, military, and economic subjugation of God’s people as did the Naphylym before them.
Also interesting, as was the case with ‘Elyah and then Yasha’yah, God would speak and then act through a single individual – although others would join him along the way. This pattern is so often repeated and reinforced, it’s surprising that it isn’t better understood.
The next paragraph may be an embellishment of what is found in Dabarym because the next four verses do not appear in the 4QJudg fragments found in the caves above Qumran. That said, it is comforting to know that most of the rest of Shaphat 6 is attested in the Dead Sea Scrolls and it is remarkably consistent with the Masoretic Text.
“Now it came about when the Children of Yisra’el cried out to Yahowah on account of Madyn | Midian, (Shaphat 6:7) Yahowah sent an individual prophet to the Children of Israel, and he said to them,
‘Thus says Yahowah, the God of Yisra’el, “I lifted you up from the Crucibles of Oppression in Mitsraym | Egypt and led you out of the house of bondage. (Shaphat / Decide / Judges 6:8)
I saved you from the hands of the Egyptians and from the hands of all who oppressed and tormented you, expelling them, driving them away and removing them before your presence, and I gave you their land. (Shaphat / Decide / Judges 6:9)
Then I said to you, ‘I am Yahowah, your God. You shall not continually revere the gods of the ‘Emory | Amorites in whose land you dwell.’ But you have not listened to My voice.”’” (Shaphat / Decide / Judges 6:10)
137In light of Yahowah’s miraculous liberation of His people from religious, political, military, and economic oppression, it remains truly amazing that Christians are indoctrinated into accepting Paul’s lies, such that they actually believe that the Towrah enslaves. It is equally curious that rabbis have hoodwinked Jews into believing that the Towrah is comprised of 613 Laws when there is not one to be obeyed.
Recognizing that false gods have never done anything for anyone, it is truly amazing that they have always been and continue to be so prevalent. Equally amazing, Yahowah continues to be unpopular and yet He is willing to do more than we can even imagine.
As this story progresses, keep in mind that the gods of the Amorites, the gods of the Canaanites, and the gods of the Midianites are not only comparable in many ways, but they are resident in the Trinity.
“Then a messenger of Yahowah arrived and stayed for a while in conjunction with, ‘Aphrah (a Benyamite | Benjamite town, meaning: to pulverize as the sun’s morning rays cast shades of grey upon the dust). To show the benefits of the relationship, he approached Yow’ash (the Fire of Yahowah) of ‘Aby (My Father), while Gidi’own (One who Tears Down and Cuts Up), his son, was threshing grain in the wine press in order to withhold it from the presence of the Madyn | Midianites. (Shaphat / Decide / Judges 6:11)
The messenger of Yahowah appeared to him, saying, ‘Yahowah is with you, O man of character and capability.’ (Shaphat / Decide / Judges 6:12)
So Gidi’own | Gideon replied to him, ‘Please excuse me, sir, if there is an affirmation that God is with us, then why have we experienced all of this? Where are all His marvelous displays of power which our fathers 138recounted to us? Didn’t they say “Yahowah lifted us out of Mitsraym | Egypt?”
But now it seems Yahowah has rejected and abandoned us, giving us over into the hands of the Madynym | Midians.’ (Shaphat / Decide / Judges 6:13)
Yahowah turned to him and said, ‘Walk in your full potential and ability, and save Yisra’el from the hand of Madyn | Midian, whether or not I have sent you.’” (Shaphat / Decide / Judges 6:14)
I rather like Gidi’own’s response, and I paraphrase: “If Yahowah is with us, then why is all this bad stuff happening to us? Once upon a time, He protected us, but now Yahowah is nowhere to be found.” Nonetheless, Gideon missed the point. It wasn’t Yahowah who rejected and abandoned Yisra’el but, instead, the Yisra’elites who had turned to false gods, thereby estranging themselves from Yahowah. Further, Yisra’el was oppressed because they emulated many of the political and religious notions of those subjugating them.
There are a number of surprising aspects to all of this. Normally, Yahowah chooses to work with significantly flawed implements, and yet here, Gidi’own was characterized as a man of outstanding character with tremendous abilities, so much so that God actually said that even if He were not sending him, he should rise to his full potential and go anyway because he would prevail. The moral here is that we should give God some credit for His design: us. And we should consider ourselves capable of doing what’s right. Should we view ourselves as incompetent, and remain as total dependents, then what could God ever hope to get out of a relationship with us?
Said another way: if you want to understand Yahowah’s testimony, then use the eyes and brain God gave you. If you want to be part of His Family, then learn what He expects of us and act accordingly.
139More than this, even if there were not a God, we should still want to do the right things for the right reasons. Standing up against those who are abusive in order to preclude them from abusing others ought to come naturally. So, through Gideon, God is asking us to take a stand against these same foes – Christianity and Islam – or continue to sit by and let them plague the planet. Clearly, Yahowah wants us to act like Him.
There would be two false gods and two religions pulverized during the Day of Midian: the Lord and Allah – Christianity and Islam. And one man, sent by Yahowah, using his full potential and ability, would save God’s children from them – delivering those among them willing to listen by cutting down and tearing apart (hence his name) their objects of devotion while overtly attacking everything they represent. When it comes to doing what God wants accomplished, one person can make a tremendous difference.
While Gideon had courage and character, he may not have been the sharpest implement on the threshing floor. Unlike Dowd, he lacked conviction. Having not studied the Towrah, he needed explanations and proof.
“He said to Him, ‘Please excuse me, sir, but in what way will I save Yisra’el? Look, my clan is the lowest, neediest, and most vulnerable in Manashah | Manasseh, and I am the youngest and smallest in my father’s house.’ (Shaphat / Decide / Judges 6:15)
But Yahowah said to him, ‘Honestly, I will be with you. So, you can attack and destroy Madyn | Midian as one individual.’” (Shaphat / Decide / Judges 6:16)
The weakest would overwhelm the strongest. The one would triumph over the many. Words would prevail over weapons. When God is with us, it does not matter who opposes us.
140Moseh knew the Egyptians, and had walked away from them, which is why Yahowah wanted to work with him. And you will note, Yahowah’s response to Moseh was identical to His reply to Gideon. It was to say, “While I have chosen you for a reason, quite honestly, if we were to subtract the full complement of your capabilities from our combined capacity to carry out the mission, I think we’d still be fine.”
Since I knew Christianity, and had walked away from it, this made me a more serviceable tool in Yah’s hands. And yet at the time, it did not even dawn on me to ask Him why I was being solicited. If, in fact, He was asking me to do something with Him, it would soon be evident that I was bringing far less to the mission that He would be delivering.
So, it was not that Moseh or Gideon found “favor” with God, or that they were somehow qualified, but that instead, they had done the one thing that kept them from being disqualified. They had both, like ‘Abraham before them, walked away from politics and religion.
“Then he said to Him, ‘If now I have attained favor in Your eyes, then perform for me a sign showing that it is You who has spoken with me.’” (Shaphat / Decide / Judges 6:17)
Then Gideon said to the messenger of Yahowah…
“‘Please do not withdraw from here until I come back to you and extend my gift, offering a present, and set it before you.’
So He said, ‘I will live until you return.’” (6:18) Excuse me, but I think God’s response is funny.
I have never asked Yahowah to “perform a sign for me.” To do so would insult Him and call my intelligence into question. He has already provided us with more proof of His Divinity than we can process. He has conclusively demonstrated that He inspired the words we are reading. 141Take it or leave it, but do not ask God to perform tricks for you. It is insulting. Moreover, should you find yourself in a similar situation, consider it miracle enough that Yahowah will accomplish something wonderful and enduring.
That said, while I have a friendly and relaxed relationship with Yah, I have never asked Him to stay put while I scrounge up a present. My time with Him is spent listening to what He has to say, thinking about it, and acting upon it. While I’m no bargain, I realize that the only present God wants from me is my attention.
To his credit, Gidi’own realized that Yahowah’s favorite meal is Passover. And apart from substituting a goat for a lamb, by bringing Matsah he got it right. However, while Yahowah spoke in first person through His mal’ak, this meeting with Gideon was handled by His spiritual representative. God did not come down to Earth on this occasion to engage this fellow in snappy banter.
“Then Gidi’own | Gideon went and prepared a young goat and half a bushel of unyeasted grain. The meat he placed in a basket and the broth, he put in a pot. Then he came out, approaching him instead of Allah. (Shaphat / Decide / Judges 6:19)
The messenger of God said to him, ‘Take the meat and the unyeasted bread and set them on this rock. But the broth, you should choose to pour out.’ And he did so. (Shaphat / Decide / Judges 6:20)
Then the messenger of Yahowah extended the limit of the staff that was in his hand and touched the meat and the unyeasted bread. Fire rose up from the rock and devoured the body and the matsah. Then the messenger of Yahowah walked away out of his sight.” (Shaphat / Decide / Judges 6:21)
142Mal’ak do not eat. So rather than mock young Gideon’s gift, Yahowah’s messenger turned it into a learning experience. He not only demonstrated what would happen to the body of the Passover Lamb, but he also revealed the importance of consuming Pesach and Matsah together. After all, the first without the second is the worst possible scenario. In an instant, Yahowah’s messenger exposed the two most deadly myths of Christianity and Judaism: there would be no bodily resurrection and Passover without UnYeasted Bread is a bad idea.
It is funny in a way, but Gideon seemed comfortable chatting with and challenging the mal’ak while he was hanging out with him, but once he walked away, he lost it. I suspect that this is the problem with preferring signs to understanding, and not having spent enough time reading the Towrah.
“When Gidi’own indeed recognized that he was the messenger of Yahowah, he said, ‘Oh no, Yahowah, dear God! For it just so happens that I have seen a messenger of Yahowah face-to-face.’ (Shaphat / Judges 6:22)
So Yahowah said to him, ‘Shalowm la ‘atah | You should chill out and calm down. Do not be awed or fear. You are not going to die.’ (Shaphat / Judges 6:23)
And so Gidi’own built an altar there to Yahowah and called it: ‘Shalowm Yahowah.’” (Shaphat / Judges 6:24)
Alright, so you caught me. Among the officially approved definitions of shalowm, you won’t find “chill out and calm down.” But nonetheless, that is what I think Yahowah was inferring with “shalowm – peace and tranquility unto you, you are free from danger, I’m friendly and you should relax because this is a beneficial situation.”
There is a bit of symbolism in everything, all designed to teach us something about God. And the most important 143message on this occasion was that the residue of religion would be abolished.
“That same night it came to pass that Yahowah said to him, ‘Take your father’s castrated bull, symbolizing that which is in violation of the agreement, frustrating and ineffectual, and a second cow, symbolic of going on a different path, which is seven times of renewal old.
Then tear down and demolish, completely destroying the altar of the Lord | ha Ba’al which belongs to your father. Also cut off the ‘Asherah | the shrine to the Queen of Heaven and Mother of God, which is beside it. (Shaphat / Decide / Judges 6:25)
Build for the family an altar for Yahowah, Your God, upon the summit of the protective refuge there in order for the proper arrangement and battle lines to be established.’” (Shaphat / Decide / Judges 6:26)
Yahowah will not compete with false gods. It is beneath His dignity. And He will not be seen around them. So, if we want His help, we must first rid our premises of all obstacles.
“Then Gidi’own took ten men who were working with him and did as Yahowah had spoken to him. But because he was too afraid of his father’s household and the men of the town to do it by day, he did it by night.” (Shaphat / Decide / Judges 6:27)
It is telling that the people were so devoted to their religion, that removing altars to false gods was a frightening proposition. It was so bad, Gideon felt compelled to do the right thing under the cover of darkness. The world was on its head, feet flopping around in the sky. And the people’s brains were no bigger than the dust between their toes.
144“When the men of the town arose early in the morning, they noticed the altar of the Lord | ha Ba’al was torn down, and the ‘Asherah | the shrine to the Queen of Heaven and Mother of God which was beside it was cut down. (Shaphat / Judges 6:28)
They said to one another, ‘Who did this thing?’ And when they searched about and inquired, they said, ‘Gidi’own, the son of Yow’ash | Joash, did it.’ (Shaphat / Decide / Judges 6:29)
Then the men of the town said to Yow’ash, ‘Bring out your son so that he may die, for he has torn down the altar of the Lord | ha Ba’al, and indeed, he has cut down the ‘Asherah | the shrine to the Queen of Heaven and Mother of God which was beside it.’ (Shaphat / Decide / Judges 6:30)
But Yow’ash said to everyone who stood against him, ‘Will you quarrel and plead for the Lord | ha Ba’al just to save him? Whoever will argue for him, pleading on his behalf, shall be put to death by morning. If he is a god, let him contend for himself, because it’s his altar which has been torn down.’ (Shaphat / Decide / Judges 6:31)
Therefore, on that day he renamed him Yaruba’al, that is to say, ‘Let the Lord | ha Ba’al contend against him,’ because he had torn down his altar.” (Shaphat / Decide / Judges 6:32)
It has always been this way in religious communities, especially among Christians and Muslims. They claim that their “god is loving and merciful,” that theirs is a “religion of peace,” and that their “god is all-powerful and omnipresent,” and yet they brutally attack any perceived threat to their faith. Aware that they cannot defend their god or their religion through evidence or reason, they silence and condemn their critics – often Jews.
145Knowing that their “all-powerful god” has never answered their prayers, they always take matters into their own hands and fight on their impotent god’s behalf. And since Yahowah has proven Himself, Christians and Muslims like to pretend that their god was once the God of the Jews – the One who did all that really impressive stuff, like create the universe and conceive life.
There is a place and a reason to fight, but both are limited. With rare exceptions the only appropriate time is in one’s home, protecting one’s family from harm. The only valid reason is to stop hostile individuals in one’s immediate neighborhood from harming those who cannot defend themselves, preventing them from raping, killing, or kidnapping your family or those in your community. You ought never to fight for your country or your religion, for land or politics, for profit or glory, for control or to silence your critics. As we told our children when they were toddlers: “Use your words.”
If you are convinced that your god is real and that his scriptures are trustworthy, rather than attack, let your god defend himself. And while that was the undeniable and unambiguous message conveyed here, for the past thousand years, Christians and Muslims have ignored it.
Just as we see religious, political, and military leaders and the institutions they represent, working together hand in hand, on this day, the religious Madyn joined forces with the militant ‘Amaleq.
“Then all the Madynym | Midianites and the ‘Amaleqym | Amalekites along with the sons of the east (representing Babel) gathered together.
They crossed over and established a military encampment in the valley of Yzra’‘el | Jezreel (Offspring of God). (Shaphat / Decide / Judges 6:33)
146Then the Spirit of Yahowah adorned Gidi’own | Gideon in white, clothing him in a garment of light (labash – covering his body in white, dressing him up with light, taking him to a superior and elevated state).” (Shaphat / Decide / Judges 6:34)
If you are looking, it’s hard to miss the similarity between Yzra’‘el (a compound of zera’ – seed and offspring planted and produced by, and ‘el – God) and the Set-Apart Spirit adorning Gidi’own. The verb, labash, means “to dress someone, clothing them, and thus to put on a garment and wear it.” It is based upon “laban – white” and is related to “lahab – brilliantly gleaming.” This strongly suggests that the Spirit “adorned him in a Garment of Brilliant White Light.”
Yahowah does not just talk the talk, He walks the walk, leading the way. Even better, He invites us to follow Him. The moment the Spirit adorned Gidi’own in Her Garment of Light, he became more like God. He alerted the people that militant men with evil intent had entered their home, which was the purpose of blowing the trumpet. Then he invited them to stand up, come together, and follow him. He did this by sending messengers out to the people. His invitation was even from qara’, the verb which sits at the heart of the Miqra’ey.
“He blew a trumpet, and the ‘Aby’ezer | Abiezrites (the Father Helps) were summoned. And he encouraged them to follow behind him. (6:34)
He sent messengers throughout Manashah | Manasseh, and they also were summoned to follow along behind him. He sent messengers to ‘Asher, Zebuwluwn, and Naphthaly, and they rose to the occasion.” (Shaphat / Decide / Judges 6:35)
This may be one of the reasons Zebuwluwn and Naphthaly will be among the first territories liberated by Dowd and Yahowah upon their return. They were the first 147to join Gidi’own on this day. And they were in sync with ‘Asher, which speaks of walking along the correct path to the beneficial relationship Yahowah intended.
My least favorite part of this amazing story is the one part most people know: the miracle of Gideon’s fleece. The reason I don’t care for it is that I’m well past wanting God to prove Himself. He has done so. I know it, and I’m appreciative. I realize that Yahowah can be counted on to do as He has promised, so rather than asking Him to perform a miracle, I’d rather enjoy the benefits of the relationship and grow beyond what should be the first uncertain step of a toddler. My hope, therefore, is to find something else meaningful about this test.
“Gidi’own said to God, ‘If You intend to save Yisra’el by my hand, as You have spoken, (6:36) behold, I will place a wool fleece on the threshing floor. If there is dew covering the fleece alone, and all the land is desolate and dry, then I will know that You will rescue and deliver Yisra’el by my hand, as You have spoken.’ (Shaphat / Decide / Judges 6:37)
And it was so. When he arose early the following day and squeezed the woolen fleece, he drained dew from the fleece sufficient to completely fill a drinking cup with water.” (Shaphat / Decide / Judges 6:38)
Choreb is the Hebrew word rendered as “desolate and dry” as one of the parameters of the test. Choreb is “the mountain of God” where His light burned brightly and His Towrah was revealed. It is where He met with Moseh, before and after the exodus.
It appears here to establish a contrast between the fleece and the “‘erets – Land,” demonstrating that Yisra’el needed the living waters which would one day be provided by the Passover Lamb, represented in this case by the woolen fleece. Moreover, the Hebrew word for “fleece” is gazah, which is from the verb “gazaz – to cut down, to 148destroy, and to cut off.” This is relevant because the Passover Lamb was cut down from the upright pole providing the doorway to life on Pesach. His body was destroyed later that night while his soul was cut off from God and sent to She’owl on Matsah. And as we now know, Yahowah’s Home was built upon a threshing floor – the place where grain is separated from the chaff.
Even the word for “dew,” tal, is telling. It is from talal, which is “to cover,” thereby reinforcing the effect of being clothed in the Spirit’s Garment of Light. Illustrating that these were living waters, tal speaks of “prosperity and abundance.” And tala’ is “to be repaired and renewed,” while talah presents a “lamb which is weaned and growing.”
“I will know” was the purpose of the test. It is from yada’, the word that serves as the basis for everything we do. Our mission from the very beginning has been to “yada’ – discover, find out, become aware, observe, acknowledge, and know” what Yahowah “has revealed and made known” to us so that upon “coming to comprehend and understand the information which we have examined” we can “become familiar with, come to respect, and choose to agree with” Yahowah. Through yada’, we “become acquainted with” God, “recognizing” who He is, “cognizant” of what He is offering, and “aware” of what He expects.
The repeated phrase “ba yad ‘any – by my hand” is also revealing. When Yahowah reaches down to lift us up, He expects us to reach up and grasp His hand . By doing so, we remain connected to God and guided by Him, but with one hand free. And it is by using this connection and a degree of independence that we engage, go to work, and get things done.
In Yahowah’s name – – we see this idea manifested in the letters He chose to compose it. And that 149is why in the midst of this message and His name we find hayah / , the verb that reveals that Yah exists. And in the heart of hayah, we find Yahowah’s “ – hand.”
You’ll note that, in the first example, the Land, representing Yisra’el, was dry and lifeless, as only the fleece, representing the Lamb, was immersed in living waters – demonstrating that Yisra’el would not initially benefit from what the Messiah did for them on Passover in 33 CE. But then, when the test is repeated, Yisra’el is immersed in the living waters, indicating that in 2033 the nation would come to realize that the Zarowa’ came so that they might live.
“Then Gidi’own said to God, ‘Do not let Your frustration be aroused with me so that I may choose to convey just one more step. Please, I want to make a test just once more with the woolen fleece.
Please, let it now be dry and desolate (choreb) only on the fleece (gazah), and let there come to exist (hayah) dew covering (tal) all the Land (‘erets).’ (6:39)
God engaged in this way during the night. For it was (hayah) dry and desolate (choreb) only on the fleece (gazah), and dew covered (tal) all the Land (‘erets).” (Shaphat / Decide / Judges 6:40)
It is the story of Yisra’el’s hesitation and ultimate redemption.
Shaphat 6 served as the preamble of the Day of Midian. All Yah has done thus far is solicit Gideon. The Madyn are still looming large.
“Then Yaruba’al, that is, Gidi’own, and all the people in the family who were with him, rose early in 150the day and camped before ‘Eyn Charod | the Sight of Terror.
The camp of Madyn | Midian was to the north of them by the hill of Mowrah (Teaching Respect) in the midst of a deep and profound depression (‘emeq).” (Shaphat / Decide / Judges 7:1)
The scene is now set. With the shrines to the Lord and the Mother of God torn down, and the signs of what would one day be manifested in the Land, now revealed, family members who answered the invitation rose, camping out in the Sight of Terror. Before this day was done, those who were living in the shadow of death would learn a newfound respect for Yahowah.
While ‘emeq means “valley, a depressed geological formation,” it is written identically to ‘omeq, the “place of the dead in the depths of a region of reduced spatial dimensions.” It is indistinguishable from “‘amoq – a deep and profound profundity for those who remain ignorant as a result of deliberately deviating from the truth while plotting a cunning course.” Sounds an awful lot like She’owl and its inhabitants to me.
“Then Yahowah said to Gidi’own, ‘There are too many people with you for Me to give Midian into their hands, lest Yisra’el becomes self-aggrandizing toward Me, glorifying themselves, saying, “My hand has saved me.” (Shaphat / Judges 7:2)
Therefore, please issue a summons, calling out (qara’) into the ears of the people, saying, “Whoever is apprehensive or anxious, let him return, withdrawing from Mount Gil’ad.”’ So then 22,000 people returned, but 10,000 remained.” (Shaphat / Decide / Judges 7:3)
Countless Christians have claimed to have accomplished great things in the Lord’s name. And while their success is dubious, their numbers are not. There are 151over two billion of them. And that is a problem, because God clearly doesn’t like working with large groups of people. The larger the number, the more popular the group, the more certain people become that they are right.
Worse, gang mentality begins to set in. A single individual is far more likely to listen to God and do as He would have done, than a mob, where many voices take on a life of their own. If you don’t think this is so, check out the Talmud and experience the effect for yourself.
God has said it before, and He will say it again. He is not impressed with quantity. He is not interested in popularity. By their size alone, neither Christianity nor Islam are part of God’s plan – nor is any form of Judaism. Yahowah has never assisted a missionary or rewarded a jihadist. There are neither Christians nor Muslims in Heaven. There are not any rabbis either.
It is especially revealing that the determining factor separating those who would go on with God and those who would turn around and go the other direction would come by way of a “qara’ – invitation to meet and be called out.” Those who were “fearful, apprehensive, anxious, or afraid” were not welcome, thereby destroying the myth that we are to be “God-fearing.”
I suspect that it did not matter to Yahowah if they were afraid to be with Him or terrified of the warriors assembled before them. The fear of God is as debilitating as is the fear of man. This lesson was lost on twelve thousand of the twenty-two thousand Yisra’elites.
Gil’ad is also symbolic. It is a compound of gal, which is either indicative of a spring, of waves, or a stockpile of something valuable, and ‘ed, which addresses restoring and enduring testimony. Considering what they were standing upon, that was a lot to run away from. Yet the majority withdrew on this day, and most would do the same every day thereafter.
152If you are of the belief that God is looking to maximize the quantity of people saved, you may be disappointed to learn…
“Then Yahowah said to Gidi’own, ‘There are still too many people.
Tell them that you want them to go down to the water and I will test them (tsarap), removing the impurities, for you there by name.
And it shall be that he of whom I say to you, “This one shall go with you,” he shall go with you. But anyone and everyone of whom I say to you, “This one shall not go with you,” he shall not go.’” (Shaphat / Decide / Judges 7:4)
This time, tsarap, an entirely different word, was used for “test.” Rather than focusing on a referendum designed to prove something can be trusted, tsarap is designed to “remove impurities through the process of refining.” It is to “purge by testing.”
While it is not surprising to me, Yahowah’s statement is at odds with Judaism, Christianity, and Islam, where man chooses to be with their religious god rather than the other way around. Here it is God alone who is doing the choosing, deciding who He wants to be with and who He does not.
Let’s reinforce something that should be obvious. The fact that God is doing the choosing rather than man is not up for debate. The rhetoric here is crystal clear. Therefore, what matters is to assess why.
God’s proclivity in this regard is so inconsistent with religious sentiments that I have long sought to understand His viewpoint. So here are my thoughts…
First, mankind has been universally conditioned by the scriptures and clerics of Judaism, Christianity, and Islam, in addition to the advocates of Secular Humanism, to 153believe that the Torah is outdated, legalistic, mean-spirited, difficult to understand, and incapable of guiding or saving anyone. It is presented as a collection of myths that have either been replaced by an entirely different plan or by science and reason. This jaundiced view is so pervasive that there is no incentive to invest the time to prove everyone wrong – especially knowing what societies do to silence and discredit those who undermine their religion or government.
Under these conditions, without Yahowah introducing Himself to us as He did ‘Abraham, I don’t think that there would be a soul on Earth with the courage or conviction to do as we have done. In our case, even with Yahowah’s intervention and the Spirit’s edification, it still required investing ten hours a day, six to seven days a week, for twenty-two years without any monetary gain or societal benefit – in fact, just the opposite. The lies are too popular, the misdirection so pervasive, and society’s response far too caustic for anyone to find, come to know, understand, and love Yahowah strictly on their own initiative.
The only thing that may be more unpopular than Yahowah, Himself, is His Towrah. And without it, no one is going to find God. And yet, Yahowah wants us to know Him and love Him, so how can He resolve this problem without making a mockery of freewill?
To answer that question, we find ourselves alongside Gidi’own | Gideon, wondering why God wanted to engage with fewer and fewer people. Since that was inarguably Yahowah’s intent, we would do well to adhere to the same guidelines but change the venue. Rather than have billions of unsightly souls mobbing His doorstep and begging to be let in, with all of them competing with one another to gain access to Heaven, it’s evident by this example that we are more likely to see what Yasha’yah witnessed.
154In Yasha’yah’s presence, Heaven’s Door was opened, and no one was seen standing outside asking to be let in. Even though the directions to God’s Home are clearly presented in the Towrah, in the Miqra’ey, through the Beryth, and on Tsyown, especially resplendent in Dowd’s Mizmowr, with step-by-step instructions guiding us along the way, seven and then twenty centuries have come and gone with fewer than a handful of applicants. There has not been so much as one in a million who recognized where to apply.
For man to know God, as was the case with ‘Abraham and Moseh, indeed even with Gidi’own, Yahowah has to introduce Himself. How we respond to Him, and what we do following this introduction, is up to us. It is like walking up to someone and introducing ourselves. It is just a hello unless both parties take the next step and choose to engage.
Second, Heaven is Yahowah’s Home and eternity is a very long time. Since God created us and the universe in which we live, He has every right to choose whom He invites into His Home. If He does not use His discretion in this regard, who is going to keep the irritants out?
Who is going to make sure that there is shalowm in the family, that we all get along, and most importantly, that every soul enjoys the kinds of things we will be doing? If a lifetime of growing through discovery and learning does not sound like much fun, heaven would be hell. Without a filter, Shamaym would be no different than ‘Erets.
Third, there is only one way to engage in a relationship with Yahowah and only one door into Heaven. Yahowah has laid it out and presented His way. We ought not to believe that we get to choose our own path and then expect God to neglect His and accept our approach. We do not get to make up the rules for His Home. He has established them and is not about to change any of them just because some 155people, like Paul or Akiba, for example, think they have a better way.
As parents, we can set the expectations for our children. Many mislead them, telling them to love their country, and encouraging them to be patriotic and align with a particular political party. In our homes, we have the right (although it would be wrong) to tell our sons and daughters that they should serve in the military, go to church, and fear the LORD.
But no parent is going to accept a complete stranger with an entirely different agenda, controlling their children’s lives. The fact is, man’s way is incompatible with God’s way, and He isn’t going to accept someone else directing His children’s lives.
Fourth, Yahowah is either a bit of an introvert or a doting parent. He obviously does not want a gargantuan family for a reason. Ten billion Christians, five billion Muslims, three billion Hindus, and a couple of billion Humanists is somewhere around twenty billion too many.
Mob mentality is not His style. He has never striven to be popular. And with too large a family, a God who cannot be set apart and unique and be omnipresent or omniscient, could not possibly spend quality time with each of His sons and daughters if they were more like locusts than lions.
On our scale of things, it would be like comparing a mother and father, building a home and raising their son and daughter together, loving them individually and teaching them everything they know, while spending quality time together over the course of their lives doing things which are both fun and enriching, to an administrator, who, with taxpayer money, oversees the construction of a thousand-bed orphanage, turning over the management of it to a burgeoning staff.
156As we have seen, Yahowah is hands-on. He nurtures one relationship at a time. He speaks through one person at a time. He is only personally involved in one nation, a small one at that. He has one Family, one Home, and one Way into both. Not surprisingly, He is One.
Where there are many, we will seldom find God.
Therefore, it would be God’s decision on who would return or remain. What He says is all that matters.
That does not mean God can be capricious. He cannot change His mind. He is incapable of becoming unreliable. These things would be out of character.
While all anyone has to do to engage in a relationship with Yahowah is to closely examine and carefully consider His testimony as it is found in His Towrah, Naby’, wa Mizmowr, come to know Him by name, accept the conditions for participating in His Beryth, and answer His invitations to His Miqra’ey, there isn’t much of a chance that anyone is going to figure all of that out and do it completely on their own.
The explanation as to who is turned away and who remains is right before our eyes. It is based entirely upon what Yahowah says. And there is only one place where His words are conveyed: His Towrah.
By investigating why Yahowah mentioned the “Day of Midian” prior to His prophetic announcement regarding His son, we have discovered many things, all of which have been insightful. Almost every word has been a treasure. It is our reward.
Speaking of insights, it is apparent that Yahowah recognizes that dogs are especially loving and faithful companions, traits He evidently delights in. But those who bow down are an entirely different kettle of fish. They are apt to be religious, and the religious are not welcome in heaven. This was the next test…
157“Therefore, he brought the people down to the water. And Yahowah said to Gidi’own, ‘Anyone who laps up the water with his tongue as a dog laps, you should set by himself as a member with a share of the whole, apart from everyone who kneels, bowing down on their knees to drink.’ (Shaphat / Decide / Judges 7:5)
Now it came to be that the number of those who lapped, putting their hand to their mouth, was three hundred individuals. But all the rest of the people bowed down on their knees to drink water.” (Shaphat / Decide / Judges 7:6)
The phrase, “you should set by himself,” is from yatsaq ‘eth huw’. It is “to be present and established.” It is related to yatsab, which takes it the next step: “to take a stand, and present oneself, certain of the truth.” These are positive traits.
The phrase, “with a share of the whole while set apart,” is from la bad, which denotes: “approaching and drawing near as a member, as part of the overall body, as an extension or branch from the trunk, with a share of the whole.” This, too, is a step in the right direction.
Children should never bow down before loving parents. That would be moving in the wrong direction. It is not appropriate in any family situation. Good parents strive for the opposite effect: getting down on their knees to lift their children up. This, not surprisingly, is how Yahowah envisions His relationship with us. If you do not agree, if you want to get down on your knees to lift Him up, you may be a nincompoop.
Bowing down in a religious setting is so common that it is how we envision a person being religious. And that is why God used this test. And please note: God told all of those who bowed down to go away. He would not engage with them. He does not want us to bow down. He does not want to be worshiped. He is opposed to religion.
158While 300 is a little more than one percent of 22,000, and three percent of 10,000, keep in mind that the original 22,000 were culled from several million Yisra’elites at the time. This makes the 300 one in ten thousand.
Additionally, three hundred is telling in yet another way. While Yahowah solicited Gideon individually, he would not work by himself. Gideon was supported by three hundred Covenant members.
This number resonates with me because it is a reasonable estimate of the most active individuals who have joined the Covenant Family as a result of the translations and insights presented in these books and radio programs. Therefore, the gowy the prophet spoke of in Yasha’yah / Isaiah 9:3-4 is in a similar situation to Gidi’own.
“Yahowah said to Gidi’own, ‘With the three hundred individuals who lapped, I will save you, and I will give the Madyn | Midianites into your hands.
So let all the other people walk away, each individual to his place.’ (Shaphat / Decide / Judges 7:7)
The remaining people took the food and provisions in their hands and their showphars.
And all the other individuals of Yisra’el, Gidi’own sent each to his home. But the three hundred individuals, he empowered.” (Shaphat / Decide / Judges 7:8 in part)
Following the first 12,000, another 9,700 were headed away from God and back to their “maqowm – place,” wherever that might be. They would be returning to their “maqowm – home and office where they would live and work,” but neither would be with Yahowah.
And as sad as that may have been, there were far worse places to go…
159“The camp of Madyn was below him in the valley, filled with cunning and evil plots revealing the unfathomable depths unto which the ignorant will descend. (Shaphat / Decide / Judges 7:8)
Now it came to pass during that same night that Yahowah said to him, ‘Arise and take a stand. Go down against the military encampment, for I have given it into your hand. (Shaphat / Decide / Judges 7:9)
But if you are afraid to go down, walk with Purah, your associate, to the camp. (7:10) Then you will hear what they are saying.
And afterward, your hand will be strengthened when you eventually choose to go down against the militant camp.’
Then he went down with his associate, Purah, to the outposts of the slime organized in battle array for war in the army encampment. (Shaphat / Decide / Judges 7:11)
Now the Madyn | Midianites and the ‘Amaleq / Amalekites along with all the sons of the east (Babel) were lying prostrate in their ignorance, like locusts, and just as numerous.
They had so many camels, they could not be counted, similar to the abundance of sand on the shore of the sea.” (Shaphat / Decide / Judges 7:12)
Clearly, Yahowah is not opposed to taking a stand against those who would harm His Children. Moreover, He knew the future and stated the outcome before it occurred in the normal flow of human events.
The name Purah is from parah, meaning “to be abundantly fruitful and flourish.” We can assume that Purah spoke Madynite or ‘Amaleqite and would serve as a translator, or at the very least, he was more confident than Gidi’own.
160This is the second time the Madyn and ‘Amaleq have been equated with locusts. Moving in large and loud swarms, these insects devour everything in their path. They even starred in one of the plagues inflicted upon Egypt.
It is also the second mention of camels. These unclean, noncompliant, flea-ridden, mean-spirited beasts are renowned for their ornery attitudes, and will routinely bite the hand that feeds them and spit in the face of those tending to them. Moreover, it is yet another clue linking the moronic and belligerent men riding them with Islamic jihadists.
“When Gidi’own arrived, he noticed that a man was recounting a dream to his comrade.
And he said, ‘Behold, I had a dream and noted a round loaf of barley was overturned, tumbling into the Madyn | Midian camp.
It entered into the tent and struck it such that it collapsed and fell, even turning it upside down so that the tent was prostrate.’ (Shaphat / Decide / Judges 7:13)
His compatriot replied, ‘This could be nothing other than the sword of Gidi’own | Gideon, the son of Yow’ash, a man of Yisra’el.
God has given Madyn | Midian and everyone in the militant encampment into his hand.’” (Shaphat / Decide / Judges 7:14)
In that God had suggested that Gideon go down to the enemy encampment and listen to what those who were poised to destroy Yisra’el were saying, the most logical assessment is that the dream, and the fact that it was being interpreted this way by an enemy preparing for battle in the first tent the men approached, at the very moment Gideon arrived, and without he or Purah being detected in the opposing army’s camp, is that it was staged by Yahowah to bolster the fledging confidence of His troubadour.
161Gidi’own’s response to what he witnessed seems to affirm this conclusion, especially when chawah, which is rendered as “he was enlightened by the announcement” in this next statement, is translated using its primary rather than secondary definition. One of the most commonly misrepresented Hebrew words, chawah, means: “to tell, to explain, to announce, to inform, to show, and to declare, verbally communicating using words to express, elucidate, enlighten, and make known.” Nothing in the word’s etymology suggests that it means “bow down and worship.”
In this particular context, it’s a wonder almost every English Bible translation got it wrong, and they have Gideon “bowing down and worshiping” in the enemy encampment. It is as if they missed the entire purpose of the test Yahowah conducted next to the water, where “all of those who knelt, bowing down on their knees” were sent away. It is as if they didn’t realize that these two men were still inside the camp of the largest enemy force they had ever seen, and were not in a position to bow down, much less worship, without losing their heads.
Even the thought of it is preposterous. It is as if the religious scholars serving Christian Bible publications did not bother to consider what preceded this statement or what follows immediately thereafter. Once both men returned to the relative safety of the Yisra’elite camp high up on the hill, Gidi’own expressed in words what he had come to know.
“And it came to be as Gidi’own | Gideon heard the consensus of the dream and its interpretation that he was enlightened by the announcement.
Returning to the Yisra’elite camp, he said, ‘Arise, and choose of your own accord to take a stand, for Yahowah has given the camp of Midian into your hands.’” (Shaphat / Decide / Judges 7:15)
162One last thought on “chawah – he was enlightened by the announcement:” it was expressed in the hitpael stem, which is rare. This form is used to convey that the subject, Gidi’own, was not being influenced by anyone else and that he was speaking on his own initiative. In other words, no one was putting these thoughts into his head or words into his mouth. No one was telling him what to think or say. He had finally figured it out and had come to embrace his mission – and said as much.
In more common vernacular: Gideon had hitched up his pants, rallied his troops, and was ready to roll. Further, since chawah was in the imperfect conjugation where the implications are ongoing, Gidi’own was no longer a candle blowing in the wind. He was committed and would be steadfast from this point forward.
Even the intervening verb, quwm, rendered as “arise, and choose of your own accord to take a stand,” was written in the imperative mood, and was thus a declaration of volition. This demonstrates that chawah could not be rendered as “bow down.” Last time I checked (unless you are former San Francisco quarterback, Colin Kaepernick), bowing down is the opposite of standing up.
“He divided the three hundred individuals into three crucial parts, and he put showphars into all of their hands, along with empty jars with torches inside the containers. (Shaphat / Decide / Judges 7:16)
Then He said to them, ‘Look at me and engage likewise. When I come to the outskirts of the camp, let it transpire that as I do you should do. (7:17)
When I sound the showphar, along with everyone who is with me, then you sound the showphar all around the military encampment, saying, “For Yahowah and for Gidi’own.”’” (Shaphat / Decide / Judges 7:18)
163They would be outnumbered by at least one hundred to one. They were infinitely out-armed, that is if you don’t consider the size of Yahowah’s arms. They would oppose swords, arrows, lances, and spears with musical instruments and improvised tiki torches. It was Yahowah’s way of doing things, not man’s.
Affirming this, the word translated as “torches” is lapyd. It is a “firebrand, a stick burning on the end which has been coated in pitch or flax, which has been soaked in olive oil and then ignited.” Lapyd is from an unused verbal root, meaning “to shine, producing light by burning brightly.” In that Yahowah is light, the lapyd announced His presence and participation.
And so did the showphars. These trumpets were constructed out of a ram’s horn and were used to announce things that were important to God. Driving this point home, the first of the two letters in Yahowah’s favorite titles, “Father – ” and “God – ” is a ram’s head, replete with horns: . Further, showphar is from the verbal root, shaphar, which means: “to be beautiful and pleasing, to be bright and good, to be acceptable and fair.”
“Gideon and the three hundred men who were with him arrived at the outskirts of the army installation at the start of the midnight watch. It was when they had just gotten up to be observant.
Then they blew the showphars and smashed the jars which were in their hands. (Shaphat / Judges 7:19)
When the three foremost divisions sounded the showphars and shattered the jars, they held the torches in their left hands and the showphars in their right hands for blowing.
They called out, ‘To lay waste for Yahowah and for Gidi’own!’” (Shaphat / Decide / Judges 7:20)
164An argument can be made that “to lay waste,” which was translated from charab, meaning, “to destroy, make desolate, and leave in ruins,” should have been vocalized as chereb and rendered as “sword.” But unless they were endowed with a third hand, they clearly were not carrying “swords.”
Further, this was a “qara’ – summons” before the eternal Judge, not something they just decided to “‘amar – say,” as was evidenced by the sounding of the showphars and the light of the torches. Even the Hebrew word for “jar,” kad, determines “what is false and who is lying.”
The same choice between “charab – utterly destroyed” and “chereb – sword” reappears in Shaphat 7:22. The verb is not only grammatically superior to the noun, it provides a more accurate depiction of what occurred.
The Madyn, ‘Amaleq, and their allies from Babel had come to finish what they had started, which was to “charab – lay waste to” Yisra’el, “utterly destroying” the nation, leaving it “desolate and in ruins.” As such, and since Yahowah is fair, it was appropriate for this plague of locusts to receive what they intended to perpetrate upon Yisra’el as recompense.
“Each individual was present, taking a stand, orderly arranged and succeeding in his place around the military encampment.
Then the entire army darted about, was chased off, and ran, crying out while making a hellacious noise as they fled. (Shaphat / Decide / Judges 7:21)
When the three hundred blew the showphars, then Yahowah brought about their destruction, upon each individual along with his evil comrade, throughout the entire army.
The militants fled as far as Beyth-Shitah | the House of Scourged Sticks, toward Tsarerah | Oppression, as 165far as the lips of ‘Abel-Machowlah | They Thought they were Able, upon Tabath | Being Cleansed.” (Shaphat / Decide / Judges 7:22)
If we listen to Yahowah and respond as He has instructed, we have nothing to fear, no matter how outnumbered we may be. Yahowah will cause our opponents to vanish before our eyes.
However, for those who seek to harm Yahowah’s children, a different fate awaits. That is why the Day of Midian was presented in the preamble to the prophetic witness of Isaiah 9:6-7. Yahowah is going to obliterate the world’s militaries upon His return. It will be as it was on Yowm Madyn.
Light will eliminate the darkness. The Gentile nations will be held accountable and get what they deserve. A Gentile will be liberated to serve as a witness, joyously explaining what will occur upon Yahowah’s return with Dowd – who will perform as Gidi’own, but on a much larger stage.
The time of darkness and oppression will end, and Yahowah will arrive with His Son and embrace His people on the Day of Reconciliations during the 120th Yowbel. Then, during the five days that separate Yowm Kipurym from Sukah, His Messiah will deal appropriately, albeit harshly with the irrational, pretentious, and oppressive nature of those on the opposing side of the Jordan in the sociopolitical realm of the Gentiles.
God’s Family, those who have walked in darkness and error, will see the light, and they will emerge from the shadow of death at sunset, 6:22 PM in Yaruwshalaim, October 2nd, 2033. Concurrently, the Gentiles whose lives God has enriched through the Covenant will be elated, cheering Yahowah’s appearance as part of the harvest of souls who are ecstatic with their inheritance.
166God has cast away every economic burden along with the influence of those wielding political, religious, and military power. And so, it will be like the Day of Midian, when the trampling boots and blood-soaked uniforms of every soldier will be used as fuel in the fiery light of His return.
